venerdì 20 maggio 2016

The Small Mother Complex and the Royal Feminine

Marta Tibaldi
The Small Mother Complex and the Royal Feminine
 Just published in:



Is it really the Mediterranean Great Mother "the archetypal precondition that comes to life in every individual Italian woman" as Ernst Bernhard suggests? or is a devaluated image of femininity, a Small Mother Complex, the contemporary precondition that comes to life in every individual Italian woman? 

The Mediterranean Great Mother, that has always been an image of great power and influence on the Italian psyche, now has turned into a Small Mother Complex to the detriment of the individual and the collective experience of the desire.

In her paper The Small Mother Complex and the Royal Feminine Marta Tibaldi will discuss it, highlighting how the notion of “femininity” acts as a cultural complex both in women and in men.


Copyright 2016



lunedì 4 aprile 2016

An archetypal reflection on the new language policy in Hong Kong


Marta Tibaldi
An archetypal reflection on the new language policy in Hong Kong 


Discalimer: 
This post doesn't express any political opinion. All data and information provided are only for personal psychological purpose.

A Chinese proverb says that "when the wind of change blows, some build walls, some others windmills." There is no doubt that since the handover in 1997, Hong Kong and its people are facing a wind of change that might build "emotional walls" between Hong Kong and China. The problem arises from the compulsory replacement of Cantonese - the Guang Dong province and Hong Kong people's mother-tongue - by Putonghua - the official language in China - in schools. (The English name "Cantonese" comes from the fact that Guang Dong was the main trading port in the end of Quing dynasty. So the expats traderds called this place "Canton", thus "Cantonese" as the spoken language.)

The Hong Kong government's language policy is going straight in the direction of implementing Mandarin, advocating biliteracy and trilingualism: "The promotion of Mandarin is extensive, from school level via curriculum and public exams, to the public sphere such as radio, television and public utilities announcement. [...] Authorities are now promoting Putonghua as the medium of instruction in Chinese language lessons (PMIC) in a low-profile manner, as there's no research data backing up the advantages of using Mandarin over Cantonese in the instruction of Chinese language."("Why our young generation will stay on guard over language policy, Ejinsight, March 19, 2016.)"



Beyond the political reasons - the new language policy serves as the best starting point to construct national identity in the Hong Kong youth - the government's decision to speed up the amalgamation of Hong Kong and mainland China thanks to the language policy is creating some worries in the Hong Kong parents. It is now difficult to find a school that uses Cantonese as the medium of instruction in Chinese language lessons: "Cantonese might soon be labeled as a dialect for family and regional usage only" and this is provoking a change in the identity of the Hong Kong people.

Marshall Lee, a brillian young psychiatrist who is training as a Jungian analyst in Hong Kong, recently informed me about this language issue. He pointed out how the emotional experience of the new language policy is perceived as a weakening of their previous identity: "HK people in general are in identity crisis, both culturally and politically. In fact, we feel we are following steps of Tibet and Guangzhou, where the influx of mainland migrants and denigration of local language are going hand in hand." He let me know the picture labeled on the top of this post: it is the slogan in a primary school in Guangzhou, saying "speaking Putonghua, and writing simplified Chinese, be a civilised person".    


(photo: Marta Tibaldi)

Leaving by side any political consideration, I would like to reflect on the change of identity that the Hong Kongers are facing since the handover in 1997 from an archetypal perspective, referring to the relational pattern between a "step-mother" and a "step-daughter" as highlighted in a Fairy Tale such as, for example,  Perrault's Diamonds and Toads. 

Very briefly Perrault's Fairy Tale tells the story of "an old widow" who had two daughters, Fanny and Rose: "Fanny was disagreable and proud but looked and behaved like her mother and therefore was her favorite child; Rose, the younger daughter, was sweet, compassionate and beautiful but resembled her late father. Jelous and bitter, the widow and her favorite daughter abused and mistreated the younger girl." In the woods Rose met a Fairy in the shape of an old beggar, she was kind to her and the Fairy gave her the gift of having either a jewel, a precious metal or a pretty flower from her mouth whenever she spoke. Back home, the step-mother wanted Fanny to get the same gift and sent the elder daughter to meet the Fairy in the woods. This time the Fairy appeared as a princess and Fanny was very rude to her. As punishment for her bad behavior, Fanny got from the Fairy that either a toad or a snake would fall from her mouth whenever she spoke. Back home again the widow was in fury with Fanny and drove her younger daughter (sic) out of the house. In the woods Rose met a king's son who fell in love with her and married her. In time the old widow was so sickened by Fanny that drove her out and died alone and miserable.


(photo: eviloverlordthoughts.com)

Although Perrault's Diamonds and Toads might appear miles away from the problem of the new language policy in Hong Kong, symbolically speaking there are some elements in common: Rose as Hong Kong became "a step-daughter" after "the father's death", that is the handover in 1997. What about considering the beautiful Hong Kong, "the pearl of Orient", "the fragrant Harbour" as a younger daughter who lost her father - the British government - facing a sudden change of her identity? No doubt that Hong Kong is a city of a vibrant beauty that willy-nilly exceeds in that all other cities. Can we approach the relationship between China and Hong Kong along the archetypal pattern of those between "a step-mother" and "a step-daughter that desn't look and behave like her mother" - the Chinese style - and therefore cannot be appreciated by her in her diversity?

Going back to the Fairy Tale, we know that archetypal narrative are precious material that not only indicates the present situation ("a change of identity") and the problem ("cannot be appreciated in her diversity") but also show the resources we can draw and the possible solution of the story's action. In Diamonds and Toads the resources come to the younger daughter from "the woods", the world of the unconscious: Rose meets the Fairy and the king's son in the depth of her psyche and finds there its creative aspects and the noblest form of her positive masculine principle. These deep resources will balance the destructive power of "a negative mother complex" represented by "the step-mother".

Under this regard I want to quote once more what the young colleague Marshall Lee wrote me and whose thoughts seem to go in same direction: "Recently I am reading more on the history of Cantonese and some ghost stories written back in 300 AD. I was amazed to find myself able to understand the text more or less. When I read out aloud, some of the words still being used in exactly the same way in modern colloquial Cantonese! After starting on my personal and router journey [the Jungian training program] for some time, I have the sense that I have to go into deeper layer of tribal and cultural level in order to further my studies."

C.G. Jung's analytical psychology do not claim to give political answers but certainly can offer psychological reflections and archetypal understandings of winds of change and apparent impassable walls in front of us.


(photo: Marta Tibaldi)

Copyright 2016
Marta Tibaldi, Professional Profile and Publications


giovedì 28 gennaio 2016

Oltre il cancro. Un percorso per sostenersi a vicenda: condividere la propria esperienza con i "compagni di avversità"



oltre il cancro


Marta Tibaldi

Oltre il cancro, dieci anni dopo

Sono appena rientrata da una visita di controllo e, a dieci anni dall'insorgenza della malattia, oggi sono stata ufficialmente dimessa dal programma per malati oncologici. Ad aprile di quest'anno scadranno anche i dieci anni di esenzione dal pagamento del ticket sulle prescrizioni sanitarie: rientro così a pieno titolo tra le persone sane.

Nel libro Oltre il cancro. Trasformare creativamente la malattia che temiamo di più (Moretti & Vitali, Bergamo 2010), a proposito dei dieci anni previsti tra la diagnosi della malattia e la fine dei controlli, scrivevo:

"Le assicurazioni sanitarie coprono le spese dei malati oncologici fino ai dieci anni dalla data di insorgenza della patologia, così come l'esenzione dai ticket sugli accertamenti diagnostici da parte del servizio sanitario nazionale ha la validità di dieci anni. Che cosa vuole dire questo? Che dopo tale data siamo ritenuti guariti? O che le assicurazioni e la sanità ci immaginano già morti? Me lo sono domandato, con la curiosità di capire i criteri informatori di questa scelta..." (p. 93)

Oggi ho superato ufficialmente la soglia dei dieci anni, sono ancora viva e 'libera dalla malattia', come si dice in gergo: un lasso di tempo che offre l'opportunità di raccontare, di riflettere e di condividere un percorso sfaccettato e complesso i cui segni, nel bene e nel male, rimangono impressi nel corpo, nella psiche, nell'esistenza quotidiana, a testimonianza di un'esperienza che non si lascia liquidare come soltanto negativa. La malattia oncologica è infatti troppo piena di aspetti complessi e contraddittori per essere banalizzata in formule pregiudiziali che in primo luogo fanno torto ai malati stessi.


Perché le esperienze di malattia, di resilienza e di coraggio dei malati oncologici possano essere utili ad altri malati e a coloro che a vario titolo ruotano intorno alla malattia, patendone le difficoltà e le sofferenze,  il 2 febbraio 2016 presenterò, insieme a Loretta Fabbri, Direttrice del Dipartimento Scienze della formazione, scienze umane e della comunicazione interculturale di Arezzo e a Sergio Bracarda, Responsabile medico del Dipartimento Oncologico AUSL8 di Arezzo, il progetto "Oltre il cancro" che è finalizzato, da un lato, a condividere l'esperienza della malattia e delle sue cure e, dall'altro, a conoscere gli aspetti psicologici e sociali che vi sono coinvolti: un percorso 'virtuoso' per sostenersi a vicenda e per fare della malattia un'esperienza di vita e non un naufragio. Come notavo a suo tempo: "Non si tratta più di chiederci come possiamo evitare la nostra mortalità fisica - impresa peraltro impossibile - ma come possiamo vivere in modo resiliente e creativo anche la malattia e la morte, che sono comunque un'esperienza di vita e come tale appartengono a pieno diritto all'esistenza." (p. 16)

Oggi come allora sono convinta che "Trasformando le storie di malattia in esperienze di vita, i malati oncologici diventano 'prove viventi' di come sia possibile contenere la distruttività, fino a raggiungere il versante creativo delle esperienze traumatiche stesse. Il risultato è l'acquisizione di una saggezza naturale profonda, che si esprime nel vivere con giusta misura se stessi, gli altri e il mondo; in fin dei conti, il raggiungimento di un atteggiamento più equilibrato nei confronti dell'esistenza." (p. 14)


(Foto: bandieragialla.it)